大般涅槃經義記 1.207

1.207

「何以」下釋，先問、後解。由說無為，令人正解，起修趣向，名生善法；不說有為，令人捨謗，不墮三惡，名生憐愍。下次合喻，前六句中但合後二，「如女在河愛念子」等，牒前第五。「護法菩薩亦應如是，寧捨身」等，舉法以合。「以說如來同無為」下合第六句，於中有二：一明得果、二明其人得果自然。前得果中，初先正合，「如彼女」下舉喻以帖，「何以」下釋，「云何護」下顯護法相，謂說如來同於無為。所謂同於涅槃無為，亦得同於法性無為。下自然中，初先舉法、後以喻帖，文中可知。

Below "why," it explains, first asking and then resolving. Because speaking of the unconditioned causes people to form right understanding, initiate cultivation, and progress toward it, this is called generating wholesome dharmas; not speaking of the conditioned causes people to abandon slander and avoid falling into the three wretched realms, which is called generating compassion. Next, it applies the simile: among the preceding six clauses, it only applies the latter two. "Like the woman in the river affectionately thinking of her son," etc., repeats the fifth clause above. "The bodhisattva who protects the Dharma should also be like this, rather abandoning bodily life," etc., adduces the Dharma to apply it. Below "because of speaking of the Tathāgata as identical to the unconditioned," it applies the sixth clause, in which there are two parts: first, clarifying the attainment of the fruit; second, clarifying that this person attains the fruit naturally. In the former part of attaining the fruit, it first directly applies [the simile]; below "like that woman," it adduces the simile to correspond; below "why," it explains; below "how does one protect," it reveals the characteristics of protecting the Dharma, namely speaking of the Tathāgata as identical to the unconditioned. That is, identical to the unconditioned of nirvāṇa, and also identical to the unconditioned of dharma-nature. In the section below on being natural, it first adduces the Dharma and then corresponds with the simile, which can be understood from the text.